Chiyo Miyako, 117, of Japan died last month as the oldest person in the world.

The new oldest person in

the world is Kane Tanaka, 115, a woman living in Fukuoka, Japan. The world's oldest man, Masazo
Nonaka, celebrated his 113th birthday July 25 in Hokkaido, Japan. According to the World Health
Organization, in 2018, the average life expectancy in Japan is 84.2 years old. Men live an average of 81.1
years, and women live an average of 87.1 years.

What is the island nation's secret to long, healthy lives?

Diet is one reason for the country's population of "centenarians," or people older than 100 years. When
the Japanese eat meat, they eat mostly heart-healthy fish, rich in omega-3 fatty acids. Other popular
foods include tofu, seaweed and octopus, all of which carry a low risk for some cancers and
arteriosclerosis.

Japan's health care system is one of the most accessible in the world. The government pays 70 percent
of the cost of all health procedures and up to 90 percent for low-income citizens.

VALUES AND BELIEFS

Japan Table of Contents

Contemporary Japan is a secular society. Creating harmonious relations with others through reciprocity
and the fulfillment of social obligations is more significant for most Japanese than an individual's
relationship to a transcendent God. Harmony, order, and self-development are three of the most
important values that underlie Japanese social interaction. Basic ideas about self and the nature of
human society are drawn from several religious and philosophical traditions. Religious practice, too,
emphasizes the maintenance of harmonious relations with others (both spiritual beings and other
humans) and the fulfillment of social obligations as a member of a family and a community.

Values

Empathy and Human Relations

In Japanese mythology, the gods display human emotions, such as love and anger. In these stories,
behavior that results in positive relations with others is rewarded, and empathy, identifying oneself with
another, is highly valued. By contrast, those actions that are antisocial, or that harm others, are
condemned. Hurtful behavior is punished in the myths by ostracizing the offender.

No society can exist that tolerates significant antisocial behavior in the long term, but Japan is among
the societies that most strongly rely on social rather than supernatural sanctions and emphasize the
benefits of harmony. Japanese children learn from their earliest days that human fulfillment comes from
close association with others. Children learn early to recognize that they are part of an interdependent
society, beginning in the family and later extending to larger groups such as neighborhood, school,
community, and workplace. Dependence on others is a natural part of the human condition; it is viewed
negatively only when the social obligations it creates are too onerous to fulfill.

In interpersonal relationships, most Japanese tend to avoid open competition and confrontation.
Working with others requires self-control, but it carries the rewards of pride in contributing to the
group, emotional security, and social identity. Wa, the notion of harmony within a group, requires an
attitude of cooperation and a recognition of social roles. If each individual in the group understands
personal obligations and empathizes with the situations of others, then the group as a whole benefits.
Success can come only if all put forth their best individual efforts. Decisions are often made only after
consulting with everyone in the group. Consensus does not imply that there has been universal
agreement, but this style of consultative decision making involves each member of the group in an
information exchange, reinforces feelings of group identity, and makes implementation of the decision
smoother. Cooperation within a group also is often focused on competition between that group and a
parallel one, whether the issue is one of educational success or market share. Symbols such as uniforms,
names, banners, and songs identify the group as distinct from others both to outsiders and to those
within the group. Participation in group activities, whether official or unofficial, is a symbolic statement
that an individual wishes to be considered part of the group. Thus, after-work bar hopping provides not
only instrumental opportunities for the exchange of information and release of social tensions but also
opportunities to express nonverbally a desire for continued affiliation.

Working in a group in Japan requires the development of successful channels of communication, which
reinforce group interdependence, and the sense of difference from those who are not members of the
group. Yet social interaction beyond that which occurs with individuals with whom one lives and works
is a necessity in contemporary society. If the exchange is brief and relatively insignificant, such as buying
a newspaper, anonymity will be maintained. But if the relationship is expected to continue over a long
period, whether in business, marriage, employment, or neighborhood, great care is likely to be invested
in establishing and maintaining good relationships. Such relationships are often begun by using the
social networks of a relative, friend, or colleague who can provide an introduction to the desired person
or serve as nakodo (go-between). The nakodo most often refers to the person (or people) who
negotiates marriage arrangements, including checking each family's background, conveying questions
and criticisms, and smoothing out difficulties. But this kind of personal mediation is common in many
aspects of Japanese life.

Group membership in Japan provides enjoyment and fulfillment, but it also causes tremendous tension.
An ideology of group harmony does not ensure harmony in fact. Japan is an extremely competitive
society, yet competition within the group must be suppressed. Minor issues are sometimes dealt with by
appeals to higher authority, but they may well smolder unresolved for years. Major problems may be
denied, especially to outsiders, but may result in factions or in the fissioning of the group. It is often the
individual, however, who bears the burden of these interpersonal tensions. This burden is reflected in
high rates of alcohol consumption and of minor, sometimes psychosomatic, illnesses. Many Japanese
cope with these stresses by retreating into the private self or by enjoying the escapism offered by much
of the popular culture.

The Public Sphere: Order and Status

It is difficult to imagine a Japanese vision of the social order without the influence of Confucianism
because prior to the advent of Chinese influence in the sixth century, Japan did not have a stratified
society. Confucianism emphasizes harmony among heaven, nature, and human society achieved
through each person's accepting his or her social role and contributing to the social order by proper
behavior. An often quoted phrase from the Confucian essay "Da Xue" (The Great Learning) explains,
"Their persons being cultivated, their families were regulated. Their families being regulated, their states
were rightly governed. Their states being rightly governed, the whole kingdom was made tranquil and
happy."

This view implies that hierarchy is natural. Relative status differences define nearly all social interaction.
Age or seniority, gender, educational attainment, and place of employment are common distinctions
that guide interaction. Without some knowledge of the other's background, age and gender may be an
individual's only guidelines. A Japanese person may prefer not to interact with a stranger, to avoid
potential errors in etiquette. The business cards or calling cards so frequently exchanged in Japan are
valuable tools of social interaction because they provide enough information about another person to
facilitate normal social exchange. Japan scholar Edwin O. Reischauer noted that whereas Americans
often act to minimize status differences, Japanese find it awkward, even unbecoming, when a person
does not behave in accordance with status expectations.

The Japanese language is one means of expressing status differences, and it contributes to the
assumption that hierarchy is natural. Verb endings regularly express relationships of superiority or
inferiority. Japanese has a rich vocabulary of honorific and humble terms that indicate a person's status
or may be manipulated to express what the speaker desires the relationship to be. Men and women
employ somewhat different speech patterns, with women making greater use of polite forms. Certain
words are identified with masculine speech and others with feminine. For example, there are a number
of ways to say the pronoun "I," depending on the formality of the occasion, the gender of the speaker,
and the relative status of the speaker and listener. As is appropriate in a culture that stresses the value
of empathy, one person cannot speak without considering the other.

The term hierarchy implies a ranking of roles and a rigid set of rules, and Japan has its share of
bureaucracy. But the kind of hierarchical sense that pervades the whole society is of a different sort,
which anthropologist Robert J. Smith calls "diffuse order." For example, in premodern times, local
leaders were given a great deal of autonomy in exchange for assuming total responsibility for affairs in
their localities. In contemporary Japan also, responsibility is collective and authority diffuse. The person
seeming to be in charge is, in reality, bound into the web of group interdependence as tightly as those
who appear to be his subordinates. Leadership thus calls not for a forceful personality and sharp
decision-making skills but for sensitivity to the feelings of others and skills in mediation. Even in the early
1990s, leaders were expected to assume responsibility for a major problem occurring in or because of
their groups by resigning their posts, although they may have had no direct involvement in the situation.

Status in Japan is based on specific relationships between individuals, often relationships of social
dependency between those of unequal status. Giri (duty), the sense of obligation to those to whom one
is indebted, requires deferential behavior and eventually repayment of the favor, which in turn calls
forth future favors. Relations of social dependence thus continue indefinitely, with their very inequality
binding individuals to each other. Rules of hierarchy are tempered by the relationship itself. This
tempering is known as ninjo (human emotion or compassion). The potential conflict between giri and
ninjo has been a frequent theme in Japanese drama and literature. Although young Japanese are less
likely to phrase a personal dilemma in those terms, claiming that the concept of giri was old-fashioned,
many continue to feel stress in doing what they should when it was not what they want. Social order
exists in part because all members of the society are linked in relationships of social dependency, each
involved in giving and receiving.
The Private Sphere: Goals and Self

Relative status may be seen as the basis of social organization, and affiliation with others may be
considered desirable, but these assumptions by no means negate a concept of self. An ideology of
harmony with others does not automatically create a congruence of individual with group or
institutional goals.

Anthropologist Brian Moeran distinguishes Japanese attitudes toward individuality and individualism.
Individuality, or the uniqueness of a person, is not only tolerated but often is admired if the person is
seen as sincere, as acting from the heart. A work of art conveys strength as well as beauty from its
"individuality." Individualism, however, is viewed negatively, for it is equated with selfishness, the
opposite of the empathy that is so highly valued. While many modern Japanese deny the relevance of
the concept of seishin (selfless spiritual strength, as in World War II soldiers), selfishness (especially
"selfish mothers," because the behavior of mothers is commonly thought to affect the mental and
physical health of children) takes the blame for many social problems of modern society. These
problems include ones categorized as psychosomatic medical syndromes, such as kitchen syndrome
(dadokoro skokogun), in which formerly meticulous housewives suddenly adopt odd behaviors and
complain of aches and pains, nonverbally expressing their frustration with or rejection of the "good
wifewise mother" role, or school-refusal syndrome (toko kyohi), in which children complain of somatic
problems, such as stomachaches, and thus miss school in an attempt to avoid academic or social failure.

Japan, like all other societies, has conflicts between individual and group. What is different from North
American society is not that the Japanese have no sense of self but rather that the self is defined
through its interaction with others and not merely through the force of individual personality.

According to Reischauer, "The cooperative, relativistic Japanese is not thought of as the bland product of
a social conditioning that has worn off all individualistic corners, but rather as the product of firm inner
self-control that has made him master of his . . . anti-social instincts . . . . Social conformity . . . is no sign
of weakness but rather the proud, tempered product of inner strength." This mastery is achieved by
overcoming hardship, through self-discipline, and through personal striving for a perfection that one
knows is not possible but remains a worthy goal. In this view, both the self and society can be improved,
and in fact are interrelated because the ideal of selfhood, toward which many Japanese strive, is one in
which consideration of others is paramount. Whereas Americans attempt to cultivate a self that is
unique, most Japanese place greater emphasis on cultivating "a self that can feel human in the company
of others," according to David W. Plath. Maturity means both continuing to care about what others are
thinking and feeling confident in one's ability to judge and act effectively, acknowledging social norms
while remaining true to self.

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Cultural Values of Japan

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By Ruthy Kanagy, author of Moon Living Abroad Japan

Two young men dressed in urban fashion cross at the famous busy Shibuya intersection.

Two young men at the iconic Shibuya Crossing. Photo © Yoshikazu Takada, licensed Creative Commons
Attribution.

Japanese values are thoroughly rooted in all aspects of life, and will always impact family, work, and
social interactions. Family ties are strong in Japan and bind not only the living extended family but also
generations of ancestors. You may notice that Japanese are not physically demonstrative in public and
you won’t see any kissing and hugging on the streets. You do see friends and parents and children
holding hands. One of the ways families express warmth and affection is to snuggle around the kotatsu
(heated table covered with a comforter) in the winter, eating mikan (mandarin oranges) and watching
TV. Another way is to scrub each other’s backs in the family bath. Parents and children sleep together on
the family futon, often until the children are age 10 or so.

You will find that most people are very honest. If you forget something on the subway, you will most
likely find it at the lost-and-found office. Once I left a silver tray, which was a gift for someone, on the
train. I called the railway station and recovered it the same day. Another time I forgot my camera and
got it back again. I feel safe riding the subway at midnight. If you get lost in the city, there is no need to
panic; people are genuinely helpful. Don’t be surprised if they even lead you to your final destination.
And there’s always a kouban, or police box, nearby with detailed maps to help you find your way.

Shared Cultural Values of Japan

Every culture transmits values to its youth, first in the context of family, and then through the
educational process. In Japan, some of the core values are thinking of others, doing your best, not giving
up, respecting your elders, knowing your role, and working in a group. These concepts are taught
explicitly and implicitly from nursery school into the working world. From a very young age, Japanese
children are taught omoiyari (to notice and think of others). Students must pass difficult entrance
examinations to move to the next level of education, and in the process, they learn that ganbaru (effort)
and gaman (enduring) are more crucial in reaching their goals than innate ability.

In every social situation, identity and status are largely determined by age, gender, sibling rank, and your
year of entry to the group—which are also cues for the appropriate thing to say (or not) to each other.
Having clear social roles provides a sense of security and comfort, but it can also feel binding. For those
coming from a Western culture with a strong sense of independence, work situations where interactions
are based on age or seniority, rather than talent or ability, may feel confining and frustrating. Greater
awareness of cultural differences and values is helpful in understanding such situations.

Japanese values are reflected in the phrases used in daily interactions, which smooth relationships and
acknowledge the presence of others. Wherever you go in Japan, everyone knows the precise words to
say before and after meals, when you leave home, when you arrive at school or work, when you part
with someone and meet them again. When you enter a store, restaurant, bank, or post office, the entire
staff welcomes you with “Irasshai-mase” and showers you with “Arigatoo gozaimasu” when you leave.
Soon you absorb the rhythm of these expressions so thoroughly that you miss them when you leave
Japan.
The most versatile phrase to learn before you go to Japan is “Onegai shimasu,” which means, roughly, “I
wish for” or “I sincerely request.” It’s the perfect thing to say when you introduce yourself, when you
buy something, when you ask a favor, when you order in a restaurant, and when you ask someone to
dance.

Island Mentality

Before going to Japan, you may expect that everyone will look the same, dress the same, live the same,
and talk the same. To a certain extent, this is true. Japanese people may appear to be more or less
uniform in dress or behavior. This reflects an underlying value of not calling attention to oneself in
public, especially among the older generation. However, Japan is neither monocultural nor monolingual.
In addition to Ainu, the indigenous people of Japan, a flow of people and ideas has entered the country
from China, Korea, Portugal, Spain, Germany, France, the Netherlands, England, North America, Brazil,
and elsewhere for at least 2,000 years. Buddhism and Christianity, the writing system, medicine, models
of government, business, and education, as well as sports and cuisine have derived—in part—from the
outside and become a part of Japanese culture. In turn, Japan has exerted an influence on many other
cultures.

The fact that Japan is an island nation with no land bridge to other countries seems to have an effect on
the Japanese psyche and identity. When I lived in Japan, people would say almost apologetically, “We’re
just a small island nation.” Overlooked is the fact that plenty of other smaller island nations, like
England, New Zealand, and Madagascar, don’t apologize for their size. On the flip side, a long history of
being isolated and battered by typhoons and earthquakes has fostered a sense of shima-guni konjo, or
the island fighting spirit.

Being surrounded by a vast sea, Japanese children are naturally curious about what’s on the other side
and express it in a song called Umi: “The ocean is so wide and big, I wish I could go see other countries.”
Maybe it’s this longing to see what’s on the other side that fuels the stream of millions of travelers who
take to the air at New Year’s, Golden Week (Apr. 29-May 5), and Obon (typically mid-Aug.), landing in
Hong Kong, Hawaii, New York, and Paris. Needless to say, these holiday periods are good times not to
plan your trip to Japan!

Related Travel Guide

Moon Living Abroad Japan

Moon Living Abroad Japan

by Ruthy Kanagy

From visas, to job-hunting, to cultural assimilation, get a head start on your life-changing move with
Moon Travel Guides.

Japanese Culture

Core Concepts

Belonging

Harmony

Group orientation

Politeness

Modesty

Gentleness

Patience

Formality

Japanese culture is multifaceted and very distinctive, having evolved rapidly in the past century. The
advancements of technology, the government’s adoption of democratic rights and the country’s
population boom have introduced new lifestyles to its people. These modern developments can often
seem inconsistent with the traditional virtues of Japanese culture. For example, while Japanese culture
classically emphasises a patient, gentle and harmonious way of life, today it is normal for people to be
packed into Tokyo trains like sardines and work long hours with little rest. Nevertheless, many
traditional values of Japan still underpin the culture.
For instance, harmony remains a guiding philosophy in Japan that affects many features of society –
especially that of family and business. Working in harmony is viewed as the crucial element for
productivity; thus, the Japanese have a predisposition to be indirect, gentle and courteous even if they
disagree with what you are saying. This ethos of cooperation is impressed upon Japanese children at
young ages. The educational systems stress interdependence over independence. Such sensitivity to
respecting one’s relationships in the community manifests into many of the behavioural attitudes
foreigners observe of the Japanese (such as their emphasis on politeness and teamwork). It is rare for
Japanese people to disagree openly or voice any opinion that could create friction. However, shyness is
starting to be considered less of a virtue and more of a limitation to some of the younger generation.

The importance of harmony in Japan also means that emphasis is put on modest and gentle
interpersonal relations. As such, the concept of face has remained very central to Japanese
communication. Face is the quality embedded in most Asian cultures that indicates a person's
reputation, influence, dignity and honour. By complimenting people, showing them respect or doing
something to increase their self-esteem, you give them face. Similarly, people can lose face and save or
build face. Therefore, individuals in Japan usually act deliberately and with restraint to protect their self-
worth and peer perception. Conservative conduct is the norm, as people don’t want to stand out and/or
risk losing face by doing something inappropriate. For many Japanese, the fear of letting down family or
society dominates almost everything else. However, for the younger generation, a person’s social media
profile has now become a significant way of maintaining face and gaining status in one’s social
hierarchy. As a result, some Japanese are becoming less concerned with the importance of their
behaviour during interactions in person.

Japanese culture is also very collectivistic. Individuals often perceive themselves to be members of
'groups' rather than autonomous actors. These groups reflect or come to define who its members are
and often implicitly demand a high degree of loyalty. In return, an individual gains a sense of belonging,
protection and unity. It is important to note that over 98% of Japan shares the same Japanese ethnicity,
making it one of the most homogeneous societies in the world. There tends to be an automatic and
unique sense of group belonging to the nation itself. Sharing a common heritage, history, culture and
identity, people in Japan broadly anticipate their perceptions to be consistent with the other Japanese
people around them.

The Japanese language itself also influences people’s perception of situations and one another. The
language is very formal and observant. It diverges into different styles of speech for people depending
on their status. For example, natural speech changes to be more respectful when people speak to
someone older than them. This distinguishes distinct hierarchies in society as deference and adherence
to societal roles is naturally implied through the language.
Japanese culture puts heavy emphasis on participation, diligence and performance in people’s
professional lives. The workforce is extremely dedicated and there is much pressure to strive for
excellence and perfection. This has led to a disturbing trend in Japanese society; many Japanese (men, in
particular) work to the point of utter exhaustion or even sometimes death. Japanese youth can feel a
sense of trepidation as they grow up, foreseeing the day they too will have to join the workforce. They
are conscious that it will likely involve giving up many of the luxuries they enjoy as minors. Japan is
extremely productive and technologically advanced, yet it is one of the most sleep-deprived countries in
the developed world.

As a reminder, this general summary does not necessarily apply to all Japanese people. Japan
accommodates many different microcultures that contribute different characteristics to both rural and
urban society. A diversity of lifestyles are also emerging as people reevaluate their goals and values in
the modern age. However, modesty, honour and ultra-politeness are generally valued by most. The
Japanese are largely private, patient and thoughtful people.

Greetings

Religion

Family

Naming

Dates of Significance

Etiquette

Do's and Don'ts

Communication

Other Considerations

Business Culture

Japanese in Australia

References

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Do's and Don'ts

Do’s

Express flattery when it is due as this will give face to the recipient, however always do so earnestly. An
insincere compliment can cause a person to lose face instead. Furthermore, do not compliment a single
person too profusely since their obligation to humbly deny praise can make them become embarrassed.

It is good to add a lot of reassurance during conversation.

If you reflect on an interaction with a Japanese person and feel you may have come across impolitely, it
is okay to apologise for the rudeness the next time you see them. In Japan, apologies are made several
times a day for rudeness that was not actually committed.

The Japanese often smile and nod throughout conversation. Remember that this is done out of
politeness to save face and does not necessarily indicate that they fully understand or agree with what
you are saying. Therefore, if you notice that your Japanese counterpart’s English is limited, try not to
interpret their encouraging nodding as a cue that they totally comprehend what you are saying.

Make a considered effort to be humble and modest. It is polite to lightheartedly disagree with people
when they compliment you.

Do not’s

Avoid being blunt or frank about delicate topics. Sometimes blatant honesty can be unappreciated as
the Japanese form of communication is very indirect. Negative news is delivered more discreetly.

Do not raise your voice or lose your temper. Losing control of one’s emotions even in the most
frustrating situations is a sign of poor upbringing and is likely to make you lose face in a Japanese
person’s eyes.

Do not tell third parties about a conversation you’ve had with another Japanese person unless they have
made it clear that it is okay to do so.

Avoid discussing sensitive historical and political topics such as World War II.
Avoid being openly critical or pointing out mistakes. The Japanese may take criticism quite personally.
For example, if they have taken you to a restaurant and you do not like a dish served, commenting on its
quality may be taken as a comment on their skills as a host even though they did not prepare the dish.
Such occurrences can quickly cause a Japanese person to lose face.

Greetings

Use formal titles when addressing someone for the first time and do so until they permit you to do
otherwise. Similarly, never call a Japanese businessman by their first name.

Most Japanese who live in Australia have adopted the handshake as their primary way of greeting,
however those unfamiliar with Western greetings may bow.

The casual bow is a slight bend from the waist and a dip of the head. It is used when informally greeting
someone or walking past someone of a higher status.

Business interactions involve a deeper bow, where the torso bends from the waist by about 30 degrees.

The deepest, most polite bow expresses sincerest gratitude or apology. One lowers their torso to about
45 degrees or such angle from which the head would have to stretch upwards to look into the face of
another. If offering this bow, keep your head lowered.

To hold a bow longer than another shows respect or humility.

Religion

Statistics show that 66.8% of Japanese people are Buddhist, 1.5% are Christian and 7.1% belong to
another religion. However, an overwhelming number of Japanese people (79.2%) also believe in
Shintoism, often in conjunction with another religion (such as Buddhism).

Almost all Japanese observe customs that have origins in Buddhism or Shintoism, yet many may define
themselves as atheists. This is common as the religious traditions of Shintoism, in particular, have
started to be considered as more ‘cultural’ than ‘spiritual’. The 2011 Australian Census showed that of
the Japan-born population in Australia, 52.6% identified with no religion. Of those who did identify with
a faith, 26.3% were Buddhist, 4.1% were Catholic Christians and 12.4% belonged to other religions.

Shinto

Shinto is the indigenous religion of Japan. It has no founder or sacred scripture but has been rooted in
Japanese belief and traditions since the origins of Japan. Its philosophy is grounded in the value of man’s
relationship to nature. The main belief of Shinto is that the world is full of spirits, ‘kami’, that symbolise
certain concepts of life or the physical world (e.g. wind, water, fertility). When treated properly, these
kami intervene in people’s lives to bring benefits.Many Japanese people worship at shrines of specific
kami or locations where kami are thought to reside, to be supported throughout their life. It is an
optimistic faith that believes humans are inherently good and all evil is the manifestation or effect of evil
spirits. Shinto also emphasises the reverence of ancestors, ritual purity and respect for the beauty of the
natural world.

Not all Japanese believe in the mythology and philosophy of Shinto. However, most people in Japan
participate in its practices as part of social tradition. In some ways, Shinto can be regarded as an aspect
of culture (instead of a religion) by some Japanese. It isn’t monotheistic and can coexist with other
religions, such as Buddhism, fluidly.

Buddhism

Buddhism is a philosophy built around the belief that people can reach a state of enlightenment in
which they obtain the love, wisdom and clarity to see reality clearly and exist in it purely. Many
teachings are based on a set of truths about reality known as “The Four Noble Truths”. These are the
following: firstly, that there is suffering; secondly, that suffering has a cause; that suffering has an end;
and finally, that there is a path to the end of suffering (The Eightfold Path). To be a Buddhist is to follow
a path towards leading a moral life. One also seeks to develop wisdom and understanding and be
mindful of one’s thoughts and actions. This is achieved by practising methods such as meditation to
gradually overcome negative mindsets. Buddhism views human life as a continual repetitive cycle of
birth and death as a being moves towards enlightenment.

A Japanese development of Buddhism is Zen Buddhism. This emphasises a close connection to nature
and the role of a teacher as opposed to deities in guiding one towards spiritual knowing.
Contents

Cite

Japanese Culture

Family

The Japanese feel a heightened sense of belonging and loyalty to their family as interdependence is
emphasised in the collectivist society. Individuals are expected to serve their family’s interest before
their own and show preferential treatment to fellow family members. Furthermore, families also have a
collective face in Japan. The act of a single individual impacts the perception of one’s family name by
others.

The typical Japanese household follows the nuclear family model; however, the extended family is
usually kept in close proximity and is visited often. Paternal grandparents may live with their family as
they grow older, but Japan’s small living spaces usually limit multigenerational household situations.

The archetypal Japanese man works 6 days a week for long hours. It was once considered inappropriate
for mothers to hold jobs. While, gender equality is now embraced, with women receiving equal
educational and employment opportunities, men still dominate the workforce.

Within the family, the structure is generally patriarchal. The husband/father is expected to be the
breadwinner and receive the utmost respect from his family. The wife and children should facilitate his
home-life needs as much as possible. Most mothers devote their time to domestic duties and raising
children. They have a lot of authority in their households over their children. They make most of the
decisions for their children’s future, seeking the best educational opportunities available to them.

Many Japanese parents are utterly devoted to their children’s success. They want their children to
receive a good education and attend university. However, this is often expressed in a way that places
heavy expectations on the child to excel to reach their parent’s aspirations – particularly in wealthier
families.

Marriage and Dating

Dating practices in Japan are similar to those in Western cultures. Children usually start dating around
the age of 15 but only get married at an average age of 26/27.
When a couple does marry, the wedding can be very elaborate. The bride and groom may have multiple
outfits for photographs and the ceremony, varying between traditional kimonos and modern dress.
Guests may give typical wedding gifts or money to the couple and may even leave with a gift from the
couple.

Contents

Cite

Japanese Culture

Core Concepts

Greetings

Religion

Family

Naming

Dates of Significance

Etiquette

Basic Etiquette

It is impolite to yawn or chew gum in public in Japan.

People are expected to bashfully deny compliments. Being too quick or willing to accept compliments
can make them seem conceited.

It is polite to give a faint refusal or show slight hesitation before accepting an invitation or offering. Such
behaviour shows modesty.

The Japanese commonly sit in the seiza style positioning, in which one sits with their legs tucked directly
underneath themselves with a straight back.

It is inappropriate for women to cross their legs, and men should only do so by crossing their knees or
ankles. It is impolite to sit casually with the ankle resting on the other knee.

People who are sick are expected to wear a face mask to prevent the spread of germs in public places.
Blowing one’s nose in public is also considered unhygienic.
Visiting

It is best to call your host before your arrival to give them a warning—even if they invited you.

Bring a small edible gift (e.g. tea, sweets, fruit) when visiting someone’s home for the first time.

Shoes should be taken off before entering and placed next to the door or in the allocated area before
entering a Japanese home. The Japanese place their shoes facing towards the outdoors if they’re on the
floor. Slippers may be worn indoors instead but are taken off when walking into rooms with straw mats.

Gifts

Pass a gift to the recipient with both hands. A Japanese person may also receive or give a gift with slight
bow.

Gifts are important in Japan as their quality and choice is reflective of the relationship two people have
and the respect the giver wishes to show to the recipient.

Food and drink are appropriate gifts for most occasions.

Eating

The Japanese use chopsticks to eat their food. Sometimes a large spoon may be used to sip broth.

Miso soup is served with most meals and often replaces the purpose of a drink.

When eating at a traditional meal, the bowl is held to the mouth to avoid bending down to reach the
table.

It is considered inappropriate for adults to eat while walking. Street food is often eaten on the spot
where it is bought.

Contents

Cite

Japanese Culture

Core Concepts

Greetings

Religion
Family

Naming

Dates of Significance

Etiquette

Do's and Don'ts

Communication

Verbal

Indirect Communication: The Japanese communication pattern is very indirect and far less verbose than
what the English-speaking West is familiar with. They rely less on words to convey context and are more
attentive to the posture, expression and tone of voice of the speaker to draw meaning from a
conversation. In order to maintain harmony throughout conversation and prevent a loss of face on
either end, they may use ambiguous speech and understatements to convey their message in a more
subtle way. The best way of navigating around this rhetoric to find the underlying meaning is to check
for clarification several times using open-ended questions.

Refusals: The cultural preoccupation with saving face and being polite means that the Japanese may
wish to avoid giving a flat “no” or negative response—even when they don’t agree with you. Therefore,
focus on hints of hesitation. Listen closely to what they say, but also pay careful attention to what they
don’t say and implicitly mean. It’s a good idea to clarify and double check your understanding.

Laughter: When communicating bad news, a Japanese person may smile and laugh to diffuse the
uncomfortable situation. People may also cover their mouth when they giggle. It is rare to see big bursts
of laughter with corresponding gestures.

Non-Verbal

Physical Contact: The appropriacy of physical contact varies depending on the context in Japan. You can
expect a Japanese person to immediately apologise if they bump into or brush against you by accident.
However, often the situation is unavoidable (e.g. on crowded public transport). In these situations,
people are generally accustomed to a lack of personal space.

Body Language: The Japanese do not gesture very much while speaking as their body language is largely
restrained. Instead, they often hold their hands together as they speak which prevents them from
gesturing throughout conversation.

Eye Contact: The Japanese avoid eye contact with strangers as it is considered rude to stare.
Facial Expressions: It is common for Japanese people to maintain a placid expression and smile during an
interaction regardless of the topic. This evidently differs between personalities, but a modest, reserved
demeanour is polite. Furthermore, consider that whilst smiling can indicate happiness, it is sometimes
used in an attempt to cover awkwardness or sadness.

Nodding: Japanese people often nod to acknowledge what is said. However, this does not always mean
they agree or understand. It is primarily a gesture made out of politeness.

Feet: Displaying the soles of your feet is considered rude.

Inhaling: When a Japanese person inhales air through their teeth, it usually implies disagreement.

Silence: Silence is an important and purposeful tool used in Asian communication. Pausing before giving
a response indicates that someone has applied appropriate thought and consideration to the question.
This reflects politeness and respect.

Beckoning: It is impolite to beckon people who you are not close friends with. Beckoning is done by
facing the palm of the hand to the ground and waving one’s fingers towards oneself. Individual fingers
should not be used.

Pointing: Pointing is done using the entire hand unless referring to oneself, in which case they place
their index finger on their nose.

Waving: Shaking the hand with the palm facing forward from side to side means “no”.

Gestures: A Japanese person may clasp their hands together in front of their chest when apologising or
accepting something. This expresses gratitude and respect.

Bowing: See ‘Greetings’ for guidelines on how to bow.

Contents

Cite

Japanese Culture

Core Concepts

Greetings

Religion

Family
Naming

Dates of Significance

Etiquette

Do's and Don'ts

Communication

Other Considerations

Business Culture

Japanese in Australia

References

Author: Nina Evason, 2016

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